Rp and comment on Potentiality

Aristotle associates potentiality with matter. Here I am not endorsing Aristotle’s four causes, nor his hylomorphism, but simply thinking about the …

Potentiality

——- So it is: the actuality of potentiality.

I might even go so far — or father — to say that the issue with subjectivity is that it always the potential of potential, such that it’s actuality is never gained.

Hence: orientation is the actual basic issue for mental health.

For health must be actualized as the potential itself. To always hold or move into the potentiality of what is already potential is nothing less than an existential crisis waiting to either be denied (bad faith) or unfolded (political reality).

What matters is what is actually occurring. The lived experience of potentiality of what is occurring is anxiety, whether for good or bad. That is: the ethical.

Potentiality

Aristotle associates potentiality with matter. Here I am not endorsing Aristotle’s four causes, nor his hylomorphism, but simply thinking about the …

Potentiality

——- So it is: the actuality of potentiality.

I might even go so far — or father — to say that the issue with subjectivity is that it always the potential of potential, such that it’s actuality is never gained.

Hence: orientation is the actual basic issue for mental health.

For health must be actualized as the potential itself. To always hold or move into the potentiality of what is already potential is nothing less than an existential crisis waiting to either be denied (bad faith) or unfolded (political reality).

What matters is what is actually occurring. The lived experience of potentiality of what is occurring is anxiety, whether for good or bad.

High Functioning Anxiety? Some philosophical notes of the modern Aria

www.huffpost.com/entry/high-functioning-anxiety-signs_l_5cd42647e4b09f321bdcc6d0

I ponder why mental health as a topic has become so prominent in our experiential awareness, concern and vocabulary.

From a philosophical perspective, it seems sensible. For, the prominent 20th century philosophy was existentialism, and thus is based in the preponderant existential anxiety.

However, aside from the more obvious considerations where history makes sense in light of current issues, and the issues make sense from historical sense, could something else be happening?

Is it that we as human beings are becoming more aware of our situation?

Or could it be that we are but filling out the meaning that has been given us?

Or both?

Irony and history

The most substantial philosophical component of modern existence is irony. From a leading edge philosophical standpoint, Everything that we understand as knowledge falls into a weighted selective bias that we call subjectivity. Subjectivity, for a term, is that aspect of existence that rejects the truth of knowledge, of our situation, for the sake of having a real world, reality.

This then is known as phenomenological meaning, and it constitutes the epistemological position of any knowledge that is able to be posited and thus known. This was not a condition of all knowledge through history, rather, it is the particular condition by which and in which we are able to know anything presently.

Hence, the issues of our day of what constitutes the legitimacy for truth and the political polemics that do not seem to be resolvable through open critical discourse. All modern knowledge is ironic, when you begin to think about it openly, critically, and honestly.

High Functioning Anxiety

It would seem, then, that what we see and experience in ourselves to say that someone might ‘suffer’ from high anxiety and yet still be able to function well, could be just that we are expected to deal with life in this way. We function as we are supposed to, yet education brings about a self reflection that is epistemologically informed by rejection of what is true of ourselves as a de facto modern agent. We find this is Jean Paul Sartre. That is, faced with brute existence and the meaningless found therein, we revolt from it an assert our free will to create meaning.

It could very well be, though, that we are this way — anxious, as a society but as well an an individual — because we have been told how to see and understand ourselves and this manner thus fulfills its teleology, and we find thus a mental health pandemic and according ‘solutions’ to the ‘problem’.

Further, it may well be that Sartre, and his ilk, were wrong ethically, and from the Kierkegaardian standpoint in which those 20th century philosopher so uncritically saw themselves. They read our situation and perpetuated it, justified it, as opposed to taking a critical view of it. The problem with 20th century existential ism is that it posits that the universe is meaningless and that human beings are the ones that make meaning. This is the seminal statement of modern ideology and why we must say that to live in the modern world is to live as problem.

The essential and unavoidable problem can be stated as this: To say that existence has no meaning, and thus it is incumbent upon human beings to create for themselves purpose and meaning, is to say that purpose and meaning is nothing.

In other words, the formulation is incorrect.

Perhaps it is some sort of intuitive understanding that the method by which we are understanding ourselves in the universe is incorrect which constitutes the anxiety we know so well.

How could anyone have confidence in the meaning that they are making if amidst this meaning making the underlying knowledge of such activity is that it is pointless, useless, and means nothing? 

And yet, the modern problem can be extended to be formulated as such:

in so much as I might become aware of this paradox, my anxiety is only increased, and I am compelled to do more things to distract myself from this dreadful condition of knowing.

Truth versus Reality as a question of method Versus meaning

Rather than asking how to solve our anxiety and accorded social issues, The more effective question as to overcoming this self-justifying anxious philosophical reflection of society (ideology and spirituality) could thus be to ask how could this be the case. Why in the sense of logistics as opposed to why as is what is the historical cause.

In other words, The short of it is:

Are you able to understand your situation as a truth instead of a product ?

What do you say?

Subject and Object

I was reading a post about blogging yesterday. It said that in order to get readers you have to talk about “Eureka“ moments.

PThe blogger then goes on to describe how a eureka moment is when you realize some thing that you already knew. So basically, if you want to get readers then you should talk about things that people already know but they don’t realize they know yet.

I don’t think that I’m able to do that. I think that’s why Philosophy. in general has such a low count, a low interest. Philosophy. talks about things that you would know if you actually thought about it, as opposed to something that you already know that you just didn’t realize.

Existentialism was Correct?

The mid20th century existentialist authors were reacting to a trend that they saw in society. Much of the fear, it seems, of these authors was based in that the individual is disappearing. Existentialism is not really what we have made of it in our 21st-century pop-culture.

Awesome, dude !

Existentialism is a concern for the individual, One that arises in a moment to see the real issue of human beings is the apparent effort to not think at all.

The late 20th century authors such as Alain Badiou and Francois Laruelle really put a head to it. If the earlier authors say from the 70s and 80s, the post structuralists and the postmodernists for example, we’re describing this loss as a mechanical afffect, then the post post modern authors running into the early 21st-century were really talking about getting back to the individual.

Now, I know are you well read Philosopher is out there will react and say “no they weren’t, I don’t know what you’re talking about“. However, what we see clearly in these late post post modern authors, these post post structuralist authors, is that we had to learn a new way to talk about things because the individual has all but disappeared.

We see this in the topics that came up 1020 years ago, about the “end of history“, the “end of philosophy“, what non-philosophers would call “in the last instance”. What we see is that it seems natural for the social politic to use syrup (lol. Usurp) in common deer (commandeer) true notion’s, true expressions is that it seems natural for the social politic to usurp and commandeer the true notion, Expressions which speak about the truth of the situation. The social politic which generally does not want to reflect and think, has even commandeered these notions, thinking and reflection, such that now it means next to nothing. All that means is routed back to an individual choice which, as we see, is more and more determined by the power of society, of “group think”. I need not go into the multiplicity of examples that we see everywhere.

To my point, though, of the title of this post is that this is so much the case that subjectivity and objectivity mean nothing of a shadow of the reasons why they arose as a topic of discourse and critique in the first place. Hence, recently authors made fashionable to talk about the object, even now we see that talking about the object has lost its bearings as well, and has been subsumed in a social discourse which pretty much, rather than bringing about any significant change, is working more and more to retain the status quo.

It is this issue that will concern Philosophers of substance going forward. For, What we are trying to understand is the truth. As soon as we begin to understand what is happening in with reality, Society “revolts”, rejects what the commentary and critique is really telling them, and the people fall back into a distorted version of what existentialism was really talking about.

Philosophy and Guitar Equipment: The Tower of Babel

xThis isn’t about what you might think it is about.

I am going to attempt to speak to the problem of philosophy as it arises currently. This is to say, the problem of philosophy.

The problem with philosophy nowadays, if it was ever really any different, is that to say that we are now going to speak philosophically, or we are going to talk about philosophy, is no different than if I was going to say that now I am going to talk about guitar equipment.

What I mean by this is that to say that I am having a philosophical discussion gets no further as to its topic and content, then a discussion about What brand of guitar I use, how I like my frets spaced, or what Amplifiers I prefer and which are better.

The modern problem of philosophy is that it thinks, or it implies in contemplating or otherwise accessing philosophical material, that it is speaking about anything else that is not philosophical.

The analogy would be to guitar equipment Is so much as I might be talking about Ibanez guitars, the various electronic components that go into it, the artisans that made the particular guitars, the country in which they were manufactured, the pick ups used, the string gauges, I assume that I’m talking about, say, the politics in Western Europe, or my girlfriends decision making ability around getting a tattoo, or what it means to be an American, or what it is to exist in the universe. Discussions about philosophy are only speaking about philosophy In the same way that discussions about guitar equipment are only talking about guitar equipment.

I am fairly positive that many people who will be reading this post right now will think it’s a ridiculous comparison. But I say it is a valid analogy, and that philosophy, philosophical discussions, themselves get no further than philosophy. They do not even come close to addressing the water in the stream that is flowing along side along side the path upon which I am walking my dog. The various components existence, the actuality of, perhaps me being frustrated at the limits of my empowerment, philosophy never speaks to them or of them one iota. For, philosophy is only talking about philosophy in the same way that a discussion about guitar equipment is only talking about guitar equipment.

The problem with modern philosophy is that there is a particular kind of thinking, a particular manner or orientation upon what is occurring in philosophy which sees it self as addressing some thing more than philosophy itself, say, that it is addressing existence.

And if you’re still following this and you’re just seeing how much more ridiculous this post is, then I will draw your attention to philosophy itself, what actually happens in the “philosophical Arena”.

*

Consider the following:

Is there something called ‘philosophy’?

Well, as I begin to contemplate what philosophy is, as I perhaps attempt to do some research into what other people say philosophy is, I invariably find that there are different little pockets, different “schools”, various academic fields. I find that as I come to some sort of opinion about what philosophy may be and I begin to write about it or talk about it, I invariably find that only a small group of people or even care about what the hell that I’m saying. And the small group of people will call them selves by some sort of name, for example “continental” Philosophy, or “analytical” philosophy, feminist, existential, idealistic or idealism, patchwork, realism, materialism, deist, Muslim, empiricism, scientism… I bet I could write a post that is so filled with types Of philosophy, just listing the names, that you would stop reading before You ever got done with the list. Never mind if I would ask each of these names of schools what they thought philosophy was. 

So on one hand, there is no such thing as philosophy. There is just this word that we use to categorize what is basically nothing at all. It’s not even proper to say that they are different ways of thinking about things, because as soon as I say that, then there’s gonna be some other school of philosophy that would say no that is not the case, and amongst those no’s there would be an infinite amount of other ideas about why it is not the case, as those would divide up into an innumerable amount of sects and denominations all of which consider themselves philosophy and have deep and profound ideas about what philosophy is.

And some people still ask me why or how I could possibly suggest that philosophy is a religion.

You can Google the paper that was taken by the convention in Toronto a few years ago: Philosophy religion and negation, I think that’s what I called it. i’m sure I got a link to it somewhere in my blog.

But I’m not making an argument here about what philosophy is or what it is not or whether it exists or whether it doesn’t exist. Because then I would just be involved in an exercise of ridiculousness. sometimes I just go ahead with the ridiculousness because, hell, we got to do something, eh?

…but In fact I find myself right in the middle of the problem of modern philosophy.

*

However, I think my analogy is not philosophical in the slightest sense. I think it is absolutely true and real. When do I ever encounter discourse, say, while I’m walking my dog?

My answer: only when I start to think about how discourse might be occurring while I’m walking my dog. In a way of speaking, there is no extension to discourse. What I mean by this is that there is no fundamental “discourse” that underlies me holding my iPhone, pushing the voice recording button, me speaking, and the computer algorithm printing various symbols, let alone the Internet world of code and electricity that is upholding this performance, for another word. Similarly, there is no “data” which underlies any of this situation. In fact, I could even go so far as to say there is nothing underneath at all, and even as I might argue along a certain line of extension, ultimately we find that the end of that Telos nothing at all. Not even contradiction, but exactly a reasoning which finds itself in nothing.

*

My analogy to guitar equipment holds. For I could have just as much a meaningful conversation filled with substance and existential depth in speaking about and having a discussion with someone about whether a Vox tube amplifier sounds better or is a better quality than say a fender solid state. I could have months long conversations of idealistic substance and meaningful profoundness around whether a 64 Stratocaster is a better guitar for playing blues then a Japanese 1980s Gretsch. Whether or not an MXR equalizer is better than a boutique equalizer made by say, Earthquaker pedals.

*

The issue that is not that philosophy has no substance, but what is assumed of substance, what is assumed as common, and so much as we indeed a rise in the modern context, is not getting anywhere further than the tip of its nose or the momentary irruption of sound waves in the air.

Sure, it’s real. I deal with it every day, so do you, all over the place, and a myriad of discussions about all sorts of topics.

Yet, the
Significance of this moment is not found in eternal relativity.

Indeed people still have discussions about philosophy as though they’re finding some profound truths, as if they’re discussing something with supreme depth and significance. this happens. It’s happening in all of those sub discourses, all of those various threads that are talking about which TickTock videos are the funniest, which punk rock band sounds more authentically punk rock, which pop music star has the best moves.

These discussions are not wrong or bad, but in so much as philosophy crowns itself as the king or queen of all possible discussions of significance, thereby does it miss what is actually occurring philosophically.

This is the problem of modern philosophy: there is only modern philosophy, and that any other philosophy which has a supporting describing adjective Attached to it, such as pre-modern, postmodern, mideval, ancient, ultimately arises only in the modern context, Which is to say, only in as much as people are talking about it at the time that they are talking about it yet while they believe they are talking about something which is extends to it or from it, and it is much as we are able to notice this situation. As well, Only in as much as someone tells me that it is saying anything about my life, the world or the universe, for indeed never is it encountered in my daily activity except when it comes up. There is nothing underneath, and hence what we call modern ideology, or in another way, the philosophical religion. 

Any position which poses to escape this modern world is ultimately using modern techniques in order to posit that there is some thing else that is knowable which is not modern. and this is to say that the view or orientation upon things which understands The various modes of discourse, that is, thought, idea, communication, knowledge, just to name a few, which imply or otherwise understand it’s self with reference to the implied extension is really a line of flight, a revolt from the abyss, or what we must call in all honesty now: a denial of the truth of the matter at hand.  or, what we should also understand as a reaction against an implicit offense to the way of Being by which we regularly understand and conceptualize existence, ourselves, the world, and the universe. 

This significance of philosophy I think is best summarized by Heidegger’s eternal question which resonates even to this day, into this post right here: have we yet begun to think? 

xx

On one hand, there is the content semantic which evidences a telos which is never fulfilled, the Lacan- psychoanalytical “master signifier”, or, the vanishing mediator, the “great catastrophe”, which informs the meaningful sense of the universe as it should be.

…and then there is…some thing else…which speaks of the universe as it is.

Faith Standing on its Head

From the basis of the ‘ethical’ or ‘Atemporal’ fallacy, it is possible to understand Kierkegaard’s work from a true perspective. This new perspective is contra-Sartrean Existentialsm, or perhaps, parallel.

The problem with mid 20th century existentialism and it’s retroactivation upon Kierkegaard’s ethical universe, Is that through mid-20th century existentialism (indeed, what we automatically consider when even the term “existentialism” is mentioned) what is absurd is understood as an impassable boundary. Sartrean Existentialism is based on an understanding of Kierkegaard, ironically, in a manner that is not true to Kierkegaard’s point when one takes all of K’s works as a single statement of purpose.

This is to say that Satrean retroactivation and then the various philosophies of phenomenal existence which appear subsequently, All tend to reify an absolute limit that is marked by what is  absurd. What is human from that point is assumed as a common philosophical category (or critical category) under and thus within, constituent of, the sign of the absurd. The repercussions of this misinderstanding of absurdity does mark the end of philosophy as we find that philosophy as an assumed common effort, has ended.

When we say “ended”, what we are really saying is that we have defined a parameter of a thing that up till that point was assumed as ubiquitous, extending into infinity, and or otherwise without knowable limits.

Such is philosophy a “process”, but not a thing, not an object of the universe. It is a Discipline, or a method, but never a “particular method”, or a type. Philosophy Is understood automatically to be indicating some particular thing, but this thing is excluded from being identified. Philosophy is linked or somehow “sutured” onto what is human freedom and a conglomeration of category which includes thought, reason, idea, agency, etc., —  all the components of a priori subjects — as if those represent an unboundable situation.

However, it is this assumption of an “unboundable” situation under which the very concept of freedom becomes merely a theological dogma. Which is to say, by the very fact that we must call it “unbounded”, we have found a parameter of its ontological foundation.

It is within this theological dogma that we can we begin to re-orient Kierkegaard’s points as to what constitutes the ethical as the universal. Faith becomes that by which the universe is upheld as another name for what is reality and able to be true. The method by which veracity is upheld universally is excluded from it being identified to a particular method axiomatically to that way of knowing. 

The mid 20th century discussions about “irrationality” and existentialism was merely a way to avoid the actual situation of absurdity. “Irrationality” is the particularly modern mode of theological apology, A way to “prove” the existence of rationality (“God”) through the apodictical opposite, what is not true (not-God): it is irrational.

(I feel like I’m using the wrong word there, “Apodictic”; somebody please correct me if you know what it is.)

And this is to say that The argument that is never spoken out loud because it is assumed omnipresent and ubiquitous, is that what is rational is true by the fact that we can talk about what is irrational rationally. And this is to prove self evidently that what is absurd is the limit of reality.

Yet when we begin to understand what I am calling the “atemporal fallacy”  or the “ethical fallacy” points to a specific way of knowing, a specific way of understanding what discourse is “meaning”, then something different arises. No longer is there a uniform plane of knowledge which discourse elucidates, represents or communicates components of. Rather than the equivocal understanding of rationality which argues towards a multiplicity of ways that language and meaning can be used and applied, outside of which only absurdity and nonsense arises; to the contrary opposite and parallel, discourse, Language and meaning become bifurcated along two vectors only. The idea of rationality as a singular and universally directed component of thinking, is bifurcated, such that two vectors of rationality arise which do not communicate to each other; rather, one includes the other, and one excludes the possibility of the other. 

…And this is where Laruellean Nonphilosophy gains it’s ontological footing.

x

Triggered

www.dailytexanonline.com/2018/01/29/triggered-is-more-than-a-buzzword-should-not-be-freely-trivialized

Once again, The strange disembodied “social mind” has commandeered a meaningful term in the effect of deconstruction and dissolution of the human being. Quite an invocation of Marxist capitalism, we find this kind of deconstructing of legitimacy in many terms; for example as I have talked about here and there: The term “radical” and even “existential” or even “identity” has been ripped from its thoughtful accessible substance and reflective anchors into an eternally social deconstructed nothingness of popular meaning.

In this light, it might not be too difficult to see how, from the standpoint of institution, governments are indeed being/becoming corrupt and failing at their task on one hand, and individuals are plagued with all sorts of crisis of mental health on the other.

Definition, by its very nature, is something that is taken away from Being to become “ideology”, like an idea (Idealica) but where the idea loses its ideal, or abstract, sense and becomes something that is projected out into the world as a sort of real thing that affects us from the outside, which is the basis of current capitalistic global state, And the reason that Cedric Nathaniel discusses conventional philosophy in the sense of religion, or, something that requires faith in order for it to operate or otherwise have effect on the individual person. Effect, here, is taken as the meaning where intellectually we may understand something but where the very understanding of something is shaped around something that is effectively denied; that denied object I offer from a psychological perspective is emotion. (and then see my post about the poly vagal theory).  For example, a quite Zizek type of view: if I have no worry about paying off my credit card debt, the latter about consolidating my debt has no effect upon me. The confidence of the existence of my debt has no relation to any worry that is often supposed in the offers to be rid of the debt, that is, as though the letter to relieve my debt should necessarily cause me concern about my debt if I am sane.

Starting from the simple description of how the word “triggered” has been molested and commandeered for socially ideological purposes, we might begin to understand how ideology itself is a facet in the creation of mental disorder. For one would be ultimately lead to ask is why should I give any sort of credence or acknowledgment to this more popularized form of “triggered”, say? And why should I have any sort of reaction to the fact that these terms such as “trigger” might be being used in a way to dismantle or otherwise discredit the validity of the individual human being? In the sarcastic popular use of the term “triggered”, has occurred with the popular term “rad” (radical) as another word to mean “cool”, but also in the same way as “existential ” is now used to mean concerning anything that might feel uncomfortable about living life (as though any feeling that might deviate from the feeling of comfort is inherently part of some existential crisis that a person is having). The actual occurrence of the human being is downplayed and dismissed with reference to the ideological social truth, or what is supposed of truth, due to the effect of the emotional component that is being denied in the act of making intellectual sense of the event. 

It doesn’t take very long to come to the borderlands of a conclusion which understands ideology as less something that we can somehow deconstruct, or find out any encoding meanings about, overcome any power plays inherent in the use of various terms; rather, we begin to contemplate if the very idea of ideology, as currently portrayed, is itself a symptom of mental illness. 

“Faith Turned on its Head”

Choosing Belief with Kierkegaard

https://notentirelypyrrhonian.wordpress.com/2019/09/06/choosing-belief-with-kierkegaard/
— Read on notentirelypyrrhonian.wordpress.com/2019/09/06/choosing-belief-with-kierkegaard/

This linked post is a great case by which to begin to understand the parameters of the conventional philosophical orientation upon things.

*

I disagree with the writer: the leap of K is the absurd situation of already having occurred. It is not “into a choice” of faith, rather, such a choice is evidence that faith is already there.

Sartre, as I see him, misunderstood K and posited a free choice in light of the absurdity of brute existence, as S might have been reacting to the reality of the Final Solution and World War 2. But in his bewilderment of such atrocity, as with others of his time, like Fankl and May, his reading of Kierkegaard was produced in his (Sartre’s) astonishment, where as Kierkegaard was not astonished, or, he was more astonished that the brute reality of existence was/is missed so thoroughly by most (the crowd, or those oriented in such a way for their identity).

I see Sartres existentialism as a complete misreading of K. But that’s not to say that S did not have good insight given the condition of his moment.

However, the trauma (ww2) limited his ability to view; it refined his view such that the tiny pin hole he was looking through appeared to grant focus to the “whole”, perhaps like a small apperature of a photographic lens has a longer depth of field.

But we know now with trauma, the tiny view just takes over the field rather than representing it truly.

The traditional conventional readings of Kierkegaard routinely misrepresent his works (or thinks only inside the close reading of his words rather than the whole meaning of all his works — that is, philosophically rather than psychologically . Many of Ks works are indeed called by himself “psychological” btw.) Hence in order to render the meaning of his works properly for our time, one must turn thier idea of faith on its head, turn it upside down.

K’s reprimand is of the “inauthentic” individual who simply is always in despair to will to be oneself. Such individuals, ironically, 😘 find and found solace in Sartre’s existentialism because Sartre and his peers (and others) were shook by the apparent inhumanity that humanity would be party to — and such individuals understand the view from despair (the view that despair brings about) as indeed the true view, the viewing of the true existence, but it is the distortion. I call this distortion the “real” view, because it is the view that must be reckoned with first, in reality. So, in a way, Sartre was actually giving a sort of psychologically compassionate statement by his philosophy.

Like the analysis of Trauma, the view that is true of the situation is not found in the reasonable conclusions gained in the traumatic coming upon such brute force. Rather, distance allows the true picture to come into focus without restimulation.

From the brute existence already having been forced and come to terms with The reading of events is no longer informed through the “post-traumatic” apprehension-reaction against a circumstance of things; the person no longer involuntarily enacting actions and views from the still resonating “close-range” and the re-encountering of the traumatic stimulus. Or, in Sartre’s way: The encounter with the abyss of freedom is traumatic, hence one revolts from it, rejects it in order to reshape one’s own life through choosing it out of the chasm of nothing upon which identity is based.

What Kierkegaard already had processed and viewed truly was already lost, as we see in K’s reprimands of Christianity. What Sartre “rediscovered” was a reading of Kierkegaard through the lens of deflowered ignorance: In despair to will to be oneself. Hence Sartre’s Existentialism just posits that one can will to be oneself through the free choice to no longer be in despair. This reading, while good for the modern citizen who is already in despair merely tells everyone it is ok to live in ignorance of oneself through choosing to deny thier despair through the free act of choice.

Judge Wilhelm (in Either/Or part 2) describes the condition of those who would wish to “join in love” with that which is apparently unknowable, and hence the ground of ethical choice that is despair.

While such a reading can be therapeutic considering that most of society citizens do their best to try and avoid their brute existence, the reading, such as evident in the linked-post (as well as the scholarly reports) nevertheless is opposite of what K was saying.

Ks use of the trope “Christianity” often throws off interpretation, as we see with Sartre; for who could still think God was in history after the Holocaust? Sartre’s whole philosophy is informed by active trauma: the trauma of having the very human force of belief confronted at its core, that is, as an actual force connected with causality.

*

Read more insights into philosophy in THE SECOND PART of The Philosophical Hack: The Object of the Subject.

The Concluding Unscientific Postscript to Event.

Coming to mind whether you want it to or not.

THE MASSES AS OBJECT

WHEN MARGINALIZED RATIONALITIES REAR ITS UGLY HEAD: THE MASSES AS HYPEROBJECTS

https://thepostsecularblog.wordpress.com/2019/05/17/when-marginalized-rationalities-rear-its-ugly-head-the-masses-as-hyperobjects/
— Read on thepostsecularblog.wordpress.com/2019/05/17/when-marginalized-rationalities-rear-its-ugly-head-the-masses-as-hyperobjects/

great post!!

Yet/and… read on…

I am not sure that we need to use the term “hyper objects”. I think that term functions and works to miss the significance of objects in-themselves. if I were to use the term “hyper objects” in the context that I am understanding it, at least through this link post: It’s as though I am approaching a great significance, and as I get closer to it then all of a sudden I need to turn away and completely ignore and miss what the significance actually was and create my own subjective interpretation of what I actually never encountered. The speculative term “hyper object” is an evangelistic manner of retaining subjects under its theological dominion.

In a very real sense, it’s as though existentialism of the Sartean kind (revolting from the abyss) is in fact less a rational ontological truth, and more A functioning of religious theological dogma for the purposes of Establishing and maintaining a transcendental subject of offense (ubiquitous politics).

Nevertheless, This post link is a perfect extrapolation of the theme that Zizek mentions somewhat frequently here and there: The significance of modern critical theory and philosophy is that while it thinks it’s self as a player in social activism, it’s discourse has nothing to do with “the people”. The masses, or the people, cannot be appropriated by philosophy nor critical theory; rather, the appropriation links back to its own assertion of power, as though it is getting at something new; as I say in places and as Cedric Nathaniel will argue in his book, the world that is encompassed by modernity and postmodernity cannot even reach “the mass of people” except through denying that “the people” as a universal object actually exists in itself. This situation that philosophy/critical theory has gotten itself into is ultimately correlational unto itself. The issue thus is not how to get out of correlational existence, but how we deal with this fact.

This post is a perfect example of the motion that I just described: As soon as the people attempt to act for themselves, the agent of critical theory (and the general congregation/constituency of the theoretical religious body) have to impose and discount it, make it marketable, discount the people themselves because the people acting in themselves and for them selves actually exhibit a manner of existence which does not accord with the theological mandates of critical philosophical theory of the One Reality: The People exhibit no excess, no margin for profit. The irony of this contradictory activity is eternal, and is why we must locate such idealized activity within the envelope of transcendental law, A code of laws “given from God”.

I am excited that this post mentions GrahamHarman In what I see as an appropriate use of his philosophy in something that is not architecture — because this is the first post, even though he’s referencing an article from 2009 or something, that I’ve seen anyways, that is beginning to understand or somehow reflect upon the world as though it is filled with objects, and as well seems to be beginning to comprehend it self in the context of universal objects as opposed to a common humanity of inter-relating subjectivities. But but of course, this is not to say that there are not interrelating subjectivities, but only that The universe of interrelating subjectivities is not the only universe that can be known, and that indeed interrelating subjectivities are objects, or, is an object in itself.

The caveat to this, though, is that I fear that such theoreticians will still be involved in the attempt to reduce this kind of alterity, this disparity, to another common manner to link power to its absolute ideological object, and completely miss the significance that they almost came upon.

But in the meantime, like I said, at least people are beginning to notice them selves in the context of universal objects.

*

We are just beginning to see, to actually be able to view, what human beings do. We are just beginning. This is the long game…

….But all that is for other posts.

The Impossible; Part 5. Existence and the Story of Death to Life.

Whew! Those Impossible essays really get thick. So perhaps a rejoining to a more approachable speaking. But hold on! The ride is just getting fun.

I have been interacting through comments and replies with Dave, who writes the blog called “Big Story Guide”. Our conversation is quite wonderful, so, just as I used our conversation for the basis an earlier essay post ( See: Aphilosophy, Convention, Faith and God), I do the same here, and because this latest reply grew to such lengths (even though I think I have posted replies even longer than this one).

The reader can see our extended conversation under the comments of “Issues and Existence”. And please feel free to visit Dave’s blog “Big Story Guide”: http://bigstoryguide.wordpress.com/2-the-death-to-life-project/

*

We last saw our heros continuing enquiry into each other’s ideas. Dave is curious for a rendition of Lance’s ‘Big Story’, and Lance has been attempting to discover from Dave the significance for the Christian and the non-Christian in the claim of Christ Jesus. Dave (in italics)…

Your notion of “the qualitative motion of history” suggests a bigger story than The Bible tells – a story within which The Bible should be interpreted. So, when you say, “Teaching, method, apprehending or comprehending terms through a particular scheme, is the issue at the heart of the Gospels,” it seems as if you are sort of taking an aerial view of a mansion of reality/truth. You can see Christians entering through one door (scheme) on one side of the mansion while you see Hindus and others entering by other doors (schemes) on other sides of the building
.

The quality of history reflects an essential motion, where as history itself changes with the times. I think the Bible presents a certain correspondence with these ideas, one ironic, one conventional.

“If that is the case, what is the more faithful rendition of our story, told from that larger view?”

You have captured one of the more insightful philosophical rebuttals to some of the existentialist authors here, one that contributed, I feel, to the discarding post-modernist critiques to a particular era, and the movement beyond it. The larger view is entirely existential, that we are humans doing human things, that has no more meaning than the meaning we have of it at the time, that there is no knowing a true history, that anything anyone can say has to do only with present discursive situations. The question would be then, how could they know of this? The rebuttal is something like the accusation that the so-called existentialist (but Laruelle with his non-philosophy likewise) authors set themselves as a sort of ‘omniscient’ or ‘removed’ viewer, as if their view is not likewise conditioned by the existential situation.

But I would say that the ‘death to life’ story, as you describe it of the Bible, is no larger than what the above situation grants. To wit: How would it be possible to step out of existence so as to gain such a view? The answer is excruciatingly ironic, for the one who is ‘stepping out’ is the one who says it cannot be done.

One way to speak about it is to say there is no stepping out of existence, that there is no larger story but the story that is reflected in itself by itself, and that this reflection is based in an apparent separation.

Take for example a story book, a novel. Can the characters step out of the story in order to see the story? No, they cannot. They are determined in and by the story to be the story as it goes. It is only the reader who steps out of the story, but he does this by an interesting move. This is the historical significance of the development of the novel-type writing. The reader starts at the beginning and reads to the end. He thereby can summarize the story, talk about its characters, its plot, the development of tension, climax and such; but this telling is not the story, it is a story of a story. The real state of the reader is removed from the story but in such a way that he views the summary and discussion of the story as referring to the story itself. But his telling is not the story; it is not even a summary. It is the story of the story. This real reader misses the story by staying removed from the story, and it is this assumptive state of removal, of distance enacted by the author as well as the reader in reality, that allows the story of the story to be not the story but its summary. This state of being human corresponds with the state of reality, that which marks a quality of history to the reading of history.

Thus another way to speak about it would be to see that to live ‘in the worldly’ way is to live by separation, and with reference to your ‘Death to Life Story’, is the way ‘of death’, not dissimilar to your Big Story.

Would you say that Abraham, being after the Fall, was likewise ‘living death’? I would say no. I would say the he ‘lives’, but did not need Jesus and so was not ‘restored’ to life, but merely ‘lived in God’ but after the Fall. How did he get that way?

The same with Noah before him; …he “was a just man, perfect in his generations, Noah walked with God”. How was this so if all men live in a state of death after Adam? How did Noah “[find] grace in the eyes of The Lord”?

Further, the only thing it says of how Abraham got to know God is “Now the Lord said unto Abraham…”

And what of Moses? Did he do anything to bring God to him or chose to meet God? No. God chose him. And I would add that this is the most offensive aspect of the Bible to the reader of its stories: It could have only happened in the past since if God chose someone today, in the same way as Abraham, Noah, Moses or Jesus, it means that God has not chosen me; but where there is irony, this statement, the meaning of Moses, etc, ‘being chosen’, has no contradictory baring upon my relation with God.

I think that, as a result of your bigger-than-The-Bible-Big-Story, your interaction with the biblical figures Abraham and Jesus becomes pretty highly conceptualized. For example, Abraham experiences “a true ‘before the fall’ covenant, so to speak, with God.”

Are these three people human beings? I would say yes, they are actual human beings who ‘knew’ God. And, in that they did nothing to achieve such a relation with God, that is to say, they did not beckon favor with God, they also did not choose anything about God, at least, not any more than someone else could have; God exactly chose them. In fact, I would say, because they are ‘after the fall’ people, they could not have chosen God; nothing they could do could remove or get beyond their ‘fallen’ condition; only an act of God could do so. In fact, choosing God could only get them as far as their own ‘sinful’ condition was able, which is ‘removed from God’, offended in this state.

This is clearly anachronistic within The Bible’s story, so it would be tremendously helpful to know the bigger big story within which this Abraham event took place. Please, tell me about “the real mistake that began as the Fall.”

Sin can be seen as “the real mistake that began as the Fall.” The mistake of taking an object before God. If this is a signal of human heritage, passed down as a condition or state of being human, then as we are in sin, at some point in the past it would seem there was an original sinner.

In a way, in the story, the ‘fruit’ or ‘apple’ represents the ‘idol’ that comes to stand between Adam and God; it is the worldly object that is seen to be able to make Adam and Eve like God, knowing good and evil: ethics/universe of objects the control of which make humans ‘like God’. The mistake that unfolds in history is the progressive domination of such object, the ‘death’ that ultimately pushes God entirely out of human knowledge and experience. When such ‘worldly saturation’ occurs, then Christ returns to restore life, that is, God.

If this post-fall state is inherited by all humans, then as this is indicated by choice or free will, our state determines thus our ability to know God. This ability, founded in the ‘first significant choice’ – since if there was choice before the Fall then its significance was consistent with God’s will, where ‘everything’ would be significant, thus allowing nothing significant to be punctuated as such – thus likewise conveys the beginning of ethics, since that which is consistent with God’s will has no weight against what could be evil since such a motion in that ‘pre-fall’ state is God’s state and not so much a human state. The post Fall state of humanity, wherein choice upon good and evil resides or is established, is the entirely of what we can know, our knowing being limited by the sinful condition of knowing with choice, can be called the universe, because it consists of or is correspondent with what all humans can possibly know. So it is that Kierkegaard, in “Fear and Trembling” (I believe its this book) begins with “the universe is the ethical”.

It’s worth mentioning again that I think the question, “Is there a teleological suspension of the ethical” is an interesting one raised by the Abraham-Isaac story. But, I don’t think it is at the heart of the story. Instead, the issue of humanity’s death and the possibility of resurrection is at the heart of the story.

The question “Is there a teleological suspension of the ethical?” is Kierkegaard’s primary concern, as I have said, through all his works. This question means: Is there a way of knowing or otherwise communing with God-as-God, meaning, without the ethical doubt that injects one’s humanity in the way of God’s communication with him? In other words: is there a possibility of a God-man?

One of the things I feel like I’m missing in our conversation is how you might see the teleological suspension of the ethical being necessary to some kind of resurrection.

Resurrection, with regards to the ‘death to life story’ of the Bible, is a teleological suspension of the ethical, a breach of universal ‘right-ness’, an actual communion with God ‘as Life’, as opposed to ‘death’. Such communion or communication would not have a possibility of ‘wrong-ness’ since God is above or beyond ethics: God is God, creator of the universe, creator of choice, indetermined by choice. God is righteousness as opposed to nothing else. Hence Kierkegaard considers Abraham and Jesus.

Your questions regarding Jesus’ experiences with faith strike me as also being an interesting aside. I would find them much more compelling if I believed that Jesus represents a God-in-man issue. But, I believe that Jesus is the God-man who came to address the death of humanity through His death and resurrection.

God can only be ‘in man’ as much as man sees God as distanced, or removed, from man; but the movement is that man made that choice to remove himself from God. Hence the significant questions concerning the state of humanity is: What about you is not God? What is resurrection?

This is essential.. This is essential.

[Jesus’s] experiences with the teachability, and learnability of faith, and His personal experiences with doubt strike me as being pretty speculative (but still interesting) and less essential.

I would think these represent his humanity, and, ironically, they are entirely speculative and less essential – and it is interesting how K speaks about ‘the interesting’ as a quality of various worldly topics.

*

The contradiction between the God-man and the God-in-man presents the impossible situation of reality: Would you know if Jesus Christ, the Son of God, was standing right in front of you? How would you know? Would everyone know? How do you know?

Reality imposes its maxim, framed or determined by the impossible: You are not God, and, no one can have a personal audience or communion with God as God. A man, though, may have God ‘in him’, and hope to be communicating directly with God, because this is the condition of man after the Fall: He needs a redeemer, a proxy, a go-between. Faith allows for a traversing of the distance that has been created by the sin of not choosing God, or maybe better put, the sin of being able to choose God now that there is a sufficient distinction by which to make a decision. This is the post-Fall universal condition of humanity. Only those of the past can be such God-chosen people, for if I told you that God indeed has spoken to me, has chosen me, in the same way as Abraham and Moses, you would call B.S. or think I’m insane. Because reality has it that we are all equal, all of the same capacity and existential presence in the world, then if this is the case, that I commune and communicate with God as God, it means that God has chosen me and not you. This is offense. This is the evidence of sin. This is impossible.

Kierkegaard thus considers the possibility of Christ. Is it possible that God sent his Son to be here on earth, a human? If this is possible, what does it mean for humanity? Does this meaning exceptionalize meaning to certain qualifiers, such that there are ‘humans’ and then there are ‘human but also something else’? How does the exception also place me in a certain position with reference to God? Does this meaning, the exception, include all humans, regardless of how they are qualified? What does this mean? Where do I exceptionalize myself as human, but not ‘that’ human? What is God? Who is God? Where am I offended? Where do I sin? What stories do I tell myself to qualify myself in the world? What are these stories? What is blasphemy?

Can I know God as God? Is there a teleological suspension of the ethical?

For reality, the answer to these questions being the same, is impossible!
But only through faith.

O.M.G.

20140108-215324.jpg

Object Relations

"A Word of Substance"

Random thoughts

Random musings about everything.

Wise & Shine

Understanding ourselves and the world we live in.

Taxshila Teachers

Learning is knowledge transfer to brain known as learnography

Resiliency Mental Health

Dr. Amy Marschall, Licensed Psychologist

A New Vision for Mental Health

New and interesting things are happening in mental healthcare – find out about them here and help shape a new vision for mental health

Mental Health 101

Author/Writer @ Thought Catalog, LiberoMagazine, Invisible illness&TotallyADD peer supporter trainee I blog to bring awareness to mental health issues

Secrets of Mental Health

The Choice is Yours!

RTS -Mental health

Facing The Challenges of Mental Health

Spo-Reflections

To live is to battle with trolls in the vaults of heart and brain. To write; this is to sit in judgment over one's Self. Henrik Ibsen

Mind. Beauty. Simplicity

living with less gave me more to live for

Olivia Lucie Blake

Musings of a Millennial. Life, The World and Everything In Between.

Damon Ashworth Psychology

Clinical Psychologist

Mental Health @ Home

A safe place to talk openly about mental health & illness

Lifesfinewhine

The Life & Ramblings Of A Zillennial

The Absurd

piles of dog-eared books, fountain pens, poetry, romance and despair, existential crisis, anarchy, rebellion

THE HIDDEN SOUL

Want some motivation,this is the place

Bio-Blogger

Bio-Blogger is an excellent source for collaborations and to explore your businesses & talents.

Wibble

Just another glitch in the matrix

Filosofa's Word

Cogito Ergo Sum

Climate of Sophistry

Climate science is sophistry...i.e., BS.

Tallbloke's Talkshop

Cutting edge science you can dice with

a joyful life

happiness joy love kindness peace

The Twisting Tail

the world turns on a word

Mytika Speak

Where Logic and Feeling Unite

Notes from Camelid Country

A travel blog from Bolivia to Belgium via Berlin

Heroes Not Zombies

becoming not being.......

Emotional Shadows

where all emotions are cared for!

Soulsoothinsounds's Blog

For those awakening divine humans

Peacock Poetry

by Sam Allen

Union Homestead

An urban homesteading family move to the country; still a story of trial and error...a lot of error!

The adopted ones blog

Two adoptees - one vocal the other not so much...

Conversations on finding and loving who I am

Let's have an open conversation about life.

ThoughtsnLifeBlog

Change your thoughts change your life

Tips from Sharvi

Tips to make your daily life easier!

mulyale mutisya

what the eyes have seen, ears have heard, being has experienced and what the Spirit has felt.

TheCommonAtheist

One minute info blogs escaping the faith trap

beetleypete

The musings of a Londoner, now living in Norfolk

radhikasreflection

Everyday musings ....Life as I see it.......my space, my reflections and thoughts !!

THE SPECTACLED BEAN

Tales, Thoughts + Tribulations of a Free Spirit in Suburbia